A discourse delivered in the Universalist Chapel, Portland, Me. on the annual Thanksgiving, Thursday, November 30, 1826.

Mode of access: Internet.

The privileges and duties of an American citizen. A sermon, preached in Trinity Church, Utica, on Thursday, December 8, 1831; the day of the annual Thanksgiving in the state of New York.

Mode of access: Internet.

History of Pomfret : a discourse delivered on the day of annual thanksgiving, in the First Church in Pomfret, Nov. 19th, 1840 /

Mode of access: Internet.

A sermon, preached November 26, 1829, being the day of Thanksgiving : containing a history of the origin and growth of the Second Baptist church in Newport, (R.I.) /

Mode of access: Internet.

A Wolfville Thanksgiving /

"From 'Wolfville'."

Historical recollections : a discourse, delivered at Lebanon, N.H. on Thanksgiving Day, November 25, 1830 : embracing the leading events in the civil and ecclesiastical history of said town to the close of Rev. Isaiah Potter's ministry /

Mode of access: Internet.

The continuance of peace and increasing prosperity a source of consolation and just cause of gratitude to the inhabitants of the United States. A sermon, delivered February 19,1795 ; being a day set apart by the President, [for thanksgiving and prayer through the United States.

Evans 29830

Evangélicos em ação nas favelas cariocas: um estudo sócio-antropológico sobre redes de proteção, tráfico de drogas e religião no Complexo de Acari

O objetivo desta tese é discutir como os moradores de favelas no Rio de Janeiro fazem para experimentar segurança em meio ao cotidiano marcado por inseguranças, violência e vulnerabilidade social. Minha hipótese central é que os moradores destas localidades visualizam nas lealdades primordiais (GEERTZ, 2008 [1973]), nas relações de vizinhança e em redes formadas em torno do pertencimento a instituições religiosas, sobretudo as pentecostais e neopentecostais a base da segurança necessária para organizarem suas vidas, suas rotinas. Busquei responder às questões que me animavam a partir de um investimento etnográfico em duas favelas cariocas, a saber, Santa Marta, localizada no bairro de Botafogo, Zona Sul, e, principalmente, Acari, localizada entre bairros da Zona Norte da cidade. Ao longo da etnografia realizei entrevistas semi-estruturadas com moradores evangélicos, traficantes, homens, mulheres, jovens e idosos, lideranças políticas e culturais. A partir destas entrevistas, assim como das conversas informais com moradores nestas favelas, pude observar a grande dificuldade que os moradores das referidas localidades têm, face à violência, para experimentar constantemente segurança e confiança, mesmo no caso dos moradores que desfrutam de densas redes de solidariedade e proteção baseadas no parentesco e/ou na partilha de identidade religiosa pentecostal. A paranóia, o medo da fofoca e do inimigo à espreita tomam conta do cotidiano de moradores (e também de traficantes). Neste contexto, identifiquei nas suas tentativas de consolidação de vínculos sociais e afetivos, mas também em seus diversos cálculos em termos de evitação da violência suas principais estratégias para viver o dia-a-dia com certa tranqüilidade. O curso da etnografia possibilitou, ainda, refletir sobre a importância da articulação analítica de dois eixos temáticos para o estudo da favela como fenômeno urbano/social hoje: religião e violência. Esta avaliação é fruto da observação das aproximações entre traficantes que passaram, nessas localidades, a experimentar novas formas de expressão de fé. Se, nas décadas de 1980-1990, os traficantes de Acari expunham em seus corpos, em suas casas e nos muros da favela imagens e orações que remetiam ao universo religioso afro-brasileiro, na atualidade, acionam uma gramática pentecostal e pintam nos muros da favela salmos e outras passagens bíblicas. Se antes pediam proteção às mães-de-santo, agora pedem proteção às lideranças evangélicas e à comunidade de irmãos, assim como comemoram seus aniversários em cultos de ação de graça. A interface entre traficantes e evangélicos nas favelas estudadas, com destaque para Acari, vem produzindo, sustento, reequilíbrios de poder no interior do campo político e religioso local e, até, supralocal.

Ontario Tender Fruit Grower’s Marketing Board Fonds, 1960, 1967, 1969-1977, 1980-1981, 1987

The Ontario Tender Fruit Marketing Board operates under the Farm Producers Marketing Act. It covers all tender fruit farmers who produce either fresh or canned products. Today the board has over 500 grower-members. Tender fruit in the Niagara region includes: peaches, pears, plums, grapes and cherries. The fruits are used in a number of different ways, from jams and jellies to desserts, sauces and wine. Peaches were first harvested along the Niagara river in 1779. Peter Secord (Laura Secord’s uncle) is thought to be the first farmer to plant fruit trees when he took a land grant near Niagara in the mid 1780s. Since the beginnings of Secord’s farm, peaches, pears and plums have been grown in the Niagara region ever since. However, none of the original varities of peach trees remain today. Peaches were often used for more than eating by early settlers. The leaves and bark of the tree was used to make teas for conditions such as chronic bronchitis, coughs and gastritis. Cherries have been known to have anti-inflammatory and pain relieving properties. Like peaches and cherries, pears had many uses for the early pioneers. The wood was used to make furniture. The juice made excellent ciders and the leaves provided yellow dyes. Plums have been around for centuries, not only in the Niagara region, but throughout the world. They have appeared in pre-historic writings and were present for the first Thanksgiving in 1621. The grape industry in Ontario has also been around for centuries. It began in 1798 when land was granted to Major David Secord (brother-in-law to Laura Secord) slightly east of St. David’s, on what is Highway No. 8 today. Major Secord’s son James was given a part of the land in 1818 and in 1857 passed it onto Porter Adams. Adams is known to be the first person to plant grapes in Ontario1. Tender fruits are best grown in warm temperate climates. The Niagara fruit belt, stretching 65km from Hamilton to Niagara on the Lake, provides the climate necessary for this fruit production. This belt produces 90% of Ontario’s annual tender fruit crop. It is one of the largest fruit producing regions in all of Canada.

Letter - E.C. Schmon to Arthur A. Schmon, 30 November 1917

A letter written on Thanksgiving morning. The letter is labelled number 24.

Father Sean O'Sullivan Ordination Invitation

An invitation to the ordination of Father Sean O'Sullivan, October 1981. The ordination took place at St. Michael's Cathedral in Toronto, 3 October 1981. His first Mass of Thanksgiving took place the next day at St. John's Church in Toronto.

Giving Thanks

Indulge me for a few moments, will you? I write this column just as we approach the Thanksgiving. You will read it having spent the last few weeks recovering from the Christmas Holidays. It seems appropriate at this time, even conventional, to spend a few moments looking at what we all have to be thankful for, even joyous about. All too often the quotidian cares of life weigh us down unceremoniously, and we forget that we have much to be thankful for.

The Acropolitan - v. 3, no. 2

In this issue...Glee Club, Carroll College, Ore Diggers, Dancing Club, Thanksgiving, Co-Ed Club, Butte, Bozeman, Montana